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which are connected to the beginning and end of existence, are equally weak. But it should be explained in the Abhidhammattha And considering it an unexplainable contradiction to the Pāli, without considering it even a little, he went on explaining it very well, just as stated in the commentaries. "From the first life-continuum" means from the moment of arising of the first life-continuum consciousness. "Only arising" means arising at the moment of arising, at the moment of arising, not remaining. And not dissolving, is the meaning. The reason has been stated. "Therein" means in that seventy-fivefold consciousness. "Appanā-javana" means the twenty-sixfold appanā-javana consciousness, excluding the two supernormal knowledges. "Posture" means the three kinds of posture, excluding walking. [194] But in the Vibhāvanī, "walking, etc." is stated. That is not appropriate. For not even the mere movement and tremor of the limbs and minor limbs can be accomplished without intimation. How then walking? Nor can the aforementioned appanā-javana consciousness produce intimation. By the word "pi" (also), it shows that it is not merely a producer of form. "Sannāmeti" means "sustains" or this might be the reading: it holds, it supports the posture as it occurs, which is conditioned by the consciousnesses to be mentioned, not falling, not moving, is the meaning. And here, supporting should be understood as merely the protection of the posture as it occurs. It is not like lifting up and bringing forth. Otherwise, there would be the implication of an intimation of stiffening. And here, when the life-continuum consciousness of one sitting or standing is occurring uninterruptedly, the limbs sink, they fall. Not so when this twenty-sixfold waking consciousness and the thirty-two kinds of waking consciousnesses to be mentioned are occurring. But when those are occurring, the limbs are supported. They do not sink, they do not fall. It should be understood that they continue just as they were placed before. [195] But in the Vibhāvanī, the reading is: "Not so when these thirty-two kinds to be mentioned and the twenty-six waking consciousnesses are occurring." Not so when these twenty-six waking consciousnesses and the thirty-two kinds to be mentioned... The reading "when they are occurring" is appropriate. "Voṭṭhabbana" refers to advertence at the mind-door. For indeed, even the javana consciousnesses of the five doors do not produce intimation. Or, it should be understood that by "support of postures" alone, taken with the word "even," voṭṭhabbana and other five-door consciousnesses are also included. And here, "posture" refers to the material phenomena that occur in various states such as walking, etc. Even so, some consciousnesses generate only material phenomena in general, and nothing beyond that. Some are able to maintain an already existing posture due to another consciousness, but not to initiate a non-existent posture. Some, by producing intimation, are able to initiate a non-existent posture. And others are able to generate bodily and verbal expressions. And those consciousnesses that are able to generate a higher function, it should be understood that this classification is made to show that they are also able to generate lower and lower functions. [196] But what is to be clarified: "Whatever consciousness generates intimation, that invariably supports postures. Because posture is inseparable from intimation," so it is said. That is not appropriate. Here, indeed, "support of postures" is intended to be without intimation, not with intimation. Otherwise, even the appanā-javanas would become generators of intimation. The thirteen javanas accompanied by joy: with the arising of laughter, four from the root of greed, four from great wholesome, and four from great functional, thus thirteen javanas accompanied by joy. Of these, the wholesome and unwholesome are for the eight ordinary people. The wholesome and unwholesome dissociated from wrong view are for the six trainees. The functional are for the five Arahants. The argument that "all bodily, verbal, and mental actions are preceded by knowledge and accompanied by knowledge," and that "the arising of laughter devoid of the function of investigation is not possible for Omniscient Buddhas," such an argument is rejected in the commentary. For if that argument were true, then for other rootless consciousnesses too... the non-existence of great functional impulsion-consciousness disconnected from knowledge in Buddhas would ensue. Therefore, their act of smiling, which arises with smile-producing consciousness, should be understood as preceded by knowledge and accompanied by knowledge, in terms of the knowledge that precedes and follows it. "Known as cold and hot seasons" means that it is well distinguished and known by all ordinary people in the world as "this is cold, this is hot." "Having attained stability" means having attained their state of stability, or their moment of stability. It does not mean that they merely arise like consciousness. The reason has already been stated. [197] What needs to be clarified is: "It is said that the strong nature of temperature and nutriment is at the moment of stability, due to the support obtained from post-natal and other conditions, as in 'the fire element has attained stability,' etc." Here, the statement about the post-natal condition has already been discussed below. Moreover, if the strong nature of temperature and the production of matter were dependent on the post-natal condition, then it would not produce matter at the moment of stability of the rebirth-linking consciousness, because there would be no post-natal condition at that time. It will also be said, "arising from temperature, starting from the moment of stability." And here, "moment of stability" refers to the moment of stability of the rebirth-linking consciousness. Therefore, the statement about the post-natal condition should be considered and accepted. "Nutriment called oja" refers to two kinds of nutriment called oja: the four kinds within the internal continuum, according to their origin from kamma, etc., and according to being eaten, drunk, chewed, and tasted; and the nutriment within the external continuum. It is said that both of these, when they obtain support through association, produce matter, as in "at the time of consumption." Here, just as the temperature and nutriment of the four origins arising internally, along with the externally produced temperature, it is said in all commentaries that matter also arises internally from externally produced nutriment. As it is said in the Majjhima Commentary: "As soon as a morsel of food is placed in the mouth, it produces eight kinds of matter. But each grain of rice, when chewed and consumed, produces eight kinds of eight kinds of matter." Āca But if, by the Elder Dhammapāla, external nutriment were to produce matter, then, just as external temperature produces matter both internally and externally, so too would that (nutriment) produce matter externally. But it does not produce it. Therefore, even having reached internally, it does not produce matter. Rather, it is solely internal nutriment that produces it. But that (external nutriment) is merely a supporting condition for it, with this meaning, it is merely placed in the mouth. Not digested. Even by that much, it is a condition for the internal (nutriment), which is why it is said in the Majjhima Commentary: "It produces eight, eight kinds of matter." But since appropriated temperature and nutriment are indeed very refined forms of matter, therefore, it is fitting that external nutriment, having reached internally, being well-heated by that temperature, and being well-supported by that nutriment, produces matter in the body by way of the accumulation of fat and oil. "At the time of ingestion" this is said with reference to the time of reaching a very strong state. But in the Visuddhimagga, even food consumed by the mother is said to pervade the child's body and produce matter. Even food smeared on the body is said to produce matter. And it was said previously: "Merely placed in the mouth, it produces eight kinds of matter." "Having reached its position" means having reached its moment of endurance. And among these four origins, temperature alone is great, of great power, and of great pervasion. For it is the originator and destroyer of the entire space-world and the external conditioned world. And for the world of beings, it is the great internal constituent. But the other three become merely its retinue. Heart-base and faculty-matter are karma-born, not mind-born, etc. If so, why was it said: "Indeed, friend Sāriputta, your faculties are very clear. By what dwelling are you dwelling now?" By means of the clear and serene state of the colors of the faculty-constituents, which are mind-originated. How is that connected? For indeed, the four kinds of matter, arising bound together, when one is clear, all are clear. And when one withers, all wither. But season, consciousness, and food are to be understood as supporting conditions for those nine. And here, kamma-born matter should be seen like lotuses and water lilies. Kamma is like their seed. Season, food, and so on, are like mud and water. The two kinds of intimation are mind-born only. For indeed, that among the phenomena co-arising with mind and following mind was declared by the Blessed One. Why is sound said to be mind-born and season-born? Was it not said in the Nidhikaṇḍa Sutta that golden complexion, pleasant voice, good figure, beautiful form, and so on, such excellence of sound was said to be due to a special kamma? True, but by a special kamma, just as a very clear and sweet sound arises, so also there is a good formation of the acquired body, related to the organs of speech, and freedom from obstruction by wind, phlegm, and so on. Therefore, the excellence of sound